SAINT GREGORY THE GREAT
REGISTER OF THE EPISTLES

BOOK VI

EPISTLE I.

TO MARINIANUS, BISHOP.

Gregory to Marinianus, Bishop of Ravenna.

As unjust demands should not be conceded, so the petition of such as desire
what is lawful ought not to be set aside. Now your Fraternity's presbyters,
deacons and clergy have presented to us a petition complaining that the late
John, your predecessor, made a will burdening his Church with various bequests.
And they have petitioned that these, which are to the detriment of his Church,
should under no excuse be paid, as being prohibited by law. And although, heredity
and succession having been by him renounced, no reason binds thee to satisfy
any such claims, nevertheless we hereby exhort thee over and above that with
regard to such bequests as he has made, contrary to the ordinances of the laws,
of property belonging to his Church, or acquired by him in his episcopate,
your Fraternity neither lend your authority nor on any account consent to them.
But, if he has wished or directed anything to be done with regard to his private
property which he had before his episcopate, and which he had not previously
bestowed upon his Church, it is necessary that this disposition should be held
valid in all respects, and that no one of the ecclesiastics should attempt
against reason on any pretext to set it aside.

But, inasmuch as during his life he often begged of us that we should confirm
by our authority what he had conferred on the monastery which he had himself
constructed near the church of Saint Apollinaris, and we promised to do this,
we hold it needful to exhort your Fraternity to suffer nothing of what he has
there conferred and constituted to be diminished, but to see to all being preserved
and firmly established. Since, then, he is known to have made mention of this
monastery, and of the property conferred on it, in the will which he made,
you must know that we have not confirmed this part of it by reason of our following
his last wishes, but because, as we have said, we promised it to him when he
was alive. Let your Fraternity, therefore, make haste so carefully to accomplish
all these things that both what was by him constituted and by us confirmed
in the above-named monastery may be maintained, and what he has by will directed
to be given or done to the detriment of his Church may have no validity, seeing
that the law forbids it.

EPISTLE II

TO THE CLERGY AND PEOPLE OF RAVENNA.

Gregory to the clergy and people of the Church of Ravenna.

We have been informed that certain men, instigated by the malignant spirit,
have wished to corrupt your minds by false speech with regard to the reputation
of our brother and fellow-bishop Marinianus[1]; saying that this our brother
venerates the holy synod of Chalcedon less than becomes him[2]. On this head
both he himself in person will satisfy you all of the integrity of his faith,
and we fully testify that, having been nursed from his cradle in the bosom
of the holy Universal Church, he has held the right preaching of the faith
with the attestation of his life. For he venerates the holy Nicene synod in
which Arius, the Constantinopolitan, in which Macedonius, the first Ephesine,
in which Nestorius, and the holy Chalcedonian, in which Dioscorus and Eutyches
were condemned. And if any one presumes ever to speak anything against the
faith of these four synods and against the tome and definition of pope Leo
of holy memory, let him be anathema. Accordingly, receiving the fullest satisfaction,
love ye your pastor in entire charity with a pure heart, that the intercession
of the same your pastor, poured out purely before God, may avail to your profit.

EPISTLE IlI.

TO MAXIMUS OF SALONA.

Gregory to Maximus, pretender to the Church of Salona[3].

As often as anything is said to have been done contrary to ecclesiastical
discipline, we dare not leave it unexamined, lest we should be guilty before
God for connivance. Now it has come to our ears that thou wast ordained by
means of simoniacal heresy. Nay and many other things have been said of thee
here, whereof there was one especially on account of which we held it needful
to prohibit thee urgently by letter from celebrating the solemnities of mass
until we might ascertain the state of the case more certainly. Wherefore, lest
the children of the Church should be too long without a shepherd, and lest,
in case of these things which are said remaining unexamined, vice of this nature
should extend itself to many, we exhort thee to make haste to come to us, laying
aside all excuses, to the end that with due regard to justice we may be able
to gain knowledge of these things, and terminate them according to the canonical
institutes, Christ shewing us the way. But do thou so act that there be no
more of these successive delays of thy coming, lest thy very absence point
thee out as the more obnoxious to these charges against t hee, and lest we
should be thus compelled to pass in council a harder sentence on thee, not
only for thy alleged crimes from which thou evadest purging thyself, but also
for the fault of disobedience, to wit as one that is contumacious.

EPISTLE V.

TO QUEEN BRUNICHILD.

Gregory to Brunichild, Queen of the Franks[4].

The laudable and God-pleasing goodness of your Excellence is manifested both
by your government of your kingdom and by your education of your son[5]. To
him you have not only with provident solicitude conserved intact the glory
of temporal things, but have also seen to the rewards of eternal life, having
planted his mind in the root of the true faith with maternal, as became you,
and laudable care of his education. Whence not undeservedly it ensues that
he should surpass all the kingdoms of the nations[6], in that he both worships
purely and confesses truly the Creator of these nations. But that faith may
shine forth in him the more laudably in his works, let the words of your exhortation
kindle him, to the end that, as royal power shews him lofty among men, so goodness
of conduct may make him great before God.

Now inasmuch as past experience in many instances gives us confidence in the
Christianity of your Excellence, we beg of you, for the love of Peter, Prince
of the apostles, whom we know that you love with your whole heart, that you
would cherish with the aid of your patronage our most beloved son the presbyter
Candidus[7], who is the bearer of these presents, together with the little
patrimony for the government of which we have sent him, to the end that, strengthened
by the favour of your support, he may be able both to manage profitably this
little patrimony, which is evidently beneficial towards the expenses of the
poor, and also to recover into the possession of this little patrimony anything
that may have been taken away from it. For it is not without increase of your
praise that after so long a time a man belonging to Church has been sent for
the management of this patrimony. Let your Excellency, then, deign so willingly
to give your attention to what we request of you that the blessed Peter, Prince
of the apostles, to whom the power of binding and loosing has been given by
the Lord Jesus Christ, may both grant to your Excellence to rejoice here in
your offspring, and after courses of many years cause you to be found, absolved
from all ills before the face of the eternal Judge.

EPISTLE VI.

TO KING CHILDEBERT.

Gregory to Childebert, King of the Franks[8].

As much as royal dignity is above that of other men, so much in truth does
the high position of your kingdom excel that of the kingdoms of other nations.
And yet to be a king is not extraordinary, there being others also; but to
be a Catholic, which others are not counted worthy to be, this is enough. For
as the splendour of a great lamp shines by the clearness of its light in the
darkness of earth's night, so the clear light of your faith glitters and flashes
amid the dark perfidy of other nations. Whatever the other kings glory in having
you have. But they are in this regard exceedingly surpassed, because they have
not the chief good thing which you have. In order, then, that they may be overcome
in action as well as in faith, let your Excellence always shew yourself kind
to your subjects. And, if there are any things such as to offend your mind,
punish them not without enquiry. For then you will the more please the King
of kings, that is the Almighty Lord, if, restraining your power, you feel that
you may not do all that you can.

Now that you keep purity of faith both in mind and deed, the love that is
in you of the blessed Peter, Prince of the apostles, evidently shews, whose
property has been so far well governed and preserved under the sway of your
supremacy. But since Dynamius the Patrician, who on our recommendation looked
after this property, is not able, as we have learnt, to govern it now, lest
the little patrimony which is in your parts should be ruined from neglect,
we have therefore sent the bearer of these presents, our most beloved son the
presbyter Candidus[9] to govern it, whom we commend in all respects to your
Excellency, greeting you in the first place with paternal charity, with the
request that, if by any chance any wrong has been done there, or if the property
of the same little patrimony is detained by any one, the matter may be set
right, and what has been alienated may be restored to its original ownership;
that so your equity, as well as your faith, may shine forth to all nations,
which will be something very glorious and laudable.

Moreover we have sent to your Excellency Saint Peter's keys, containing a
portion of his chains, to protect you from all evils, when hung on your neck[1].

EPISTLE VII.

TO CANDIDUS, PRESBYTER.

Gregory to Candidus, Presbyter, going to the patrimony of Gaul.

Now that thou art proceeding, with the help of our Lord God Jesus Christ,
to the government of the patrimony that is in Gaul, we desire thy Love to procure
with the money thou mayest receive clothing for the poor, or English boys of
about seventeen or eighteen years of age, who may profit by being given to
God in monasteries, that so the money of Gaul, which cannot be spent in our
country[2], may he expended profitably in its own locality. Further, if you
should succeed in getting anything from the moneys accruing to revenue which
are called ablatae[3], from this too we desire thee to procure clothing for
the poor, or, as we have before said, boys who may profit in the service of
Almighty God. But, since such as can be found there are pagans, I desire that
a presbyter be sent hither with them to provide against the case of any sickness
occurring on the way, that he may baptize those whom he sees to be about to
die. Wherefore let your Love so proceed as to lose no time in accomplishing
these things diligently.

The notification of your letters, most dear brethren, has made known to us
that our brother Andrew has, by the favour of God, been solemnly ordained bishop
of the city of Nicopolis. And, since you signify that his consecration has
taken place with the assent of the clergy and provincials, we rejoice; and
we pray that the good which you testify of him may remain in him, and by the
co-operation of God's grace receive increase, since the goodness of prelates
is the safety of their subordinates. It is your duty then to make naste studiously
to imitate what you show by your praises to be pleasing to you in his person.
For it is faulty before men and penal before God for any one to be unwilling
to imitate the good that pleases him. Wherefore let your obedience supply credit
to your testimony. Let no one gainsay him in what, with preservation of integrity,
be may enjoin for the common profit of the Church. Let each one of you willingly
exhibit his devotion that, while there is among you priestly concord pleasing
to God and constant, no ill feeling may avail to loose you from the bond of
mutual charity, or difference disturb you. For neither will there be access
to your hearts for the crafty foe, since he knows that he can in no degree
be admitted or received, where sincere charity finds place.

More over be ye attentive, most dear brethren, and bestow on the flock committed
to you the vigilance which ye have taken upon yourselves, and which ye owe;
meet the frauds of the enemy by attention and prayer. Surrender with uncontaminated
faith to our God the people over which ye are, that your priestly office may
avail you not for a penalty but for a crown before the sight of the eternal
Judge.

Know ye then that we have sent a pallium to the above-written Andrew our brother
and fellow-bishop, and have granted him all the privileges which our predecessors
conferred on his predecessors.

Furthermore,
it has come to our ears that sacred orders in your parts are conferred for
a consideration
given.
And, if this is so, I say it with tears,
I declare it with groans, &c.[See Lib. V. Ep. 53, to "become a heretic"][4].
On this account I admonish and conjure you to be altogether attentive to this,
that no giving of a consideration, no favour, no supplication of any persons
whatsoever, put in any claim in regard to sacred orders, but that one be promoted
to this office whom gravity of manners and behaviour commends. For if, as we
do not believe will be the case, we should perceive anything of the kind to
be done, we will correct it, as is fit, with canonical severity. Now may Almighty
God, who orders all things wonderfully by the power of His wisdom, and guards
what He has ordered, grant unto you both to will and to do what He commands.

EPISTLE IX.

TO DONUS, BISHOP.

Gregory to Donus, Bishop of Messana(Messene).

Moved by the benevolence of the Apostolic See, and by the order of ancient
custom, we have thought fit to grant to thee, who art known to have undertaken
the office of government in the Church of Messana, the use of the pallium;
to wit, at such times and in such manner as we dispute not that thy predecessor
used it; at the same time warning thee that, as thou rejoicest in having received
from us a decoration of this kind to the honour of thy priestly office, so
also thou strive, by probity of manners and deeds, to adorn, to the glory of
Christ, the office which thou hast undertaken under our authority. For so wilt
thou be conspicuous for decorations mutually answering to each other, if with
such an habiliment of the body as this all good qualities of thy soul also
agree. For all the privileges which are known to have been granted of old to
thy Church we confirm by our authority, and decree that they shall continue
inviolate.

EPISTLE XII.

TO MONTANA AND THOMAS.

Gregory
to Montana, &c.

Since our Redeemer, the Maker of every creature, vouchsafed to assume human
flesh for this end, that, the chain of slavery wherewith we were held being
broken by the grace of His Divinity, He might restore us to pristine liberty,
it is a salutary deed if men whom nature originally produced free, and whom
the law of nations has subjected to the yoke of slavery, be restored by the
benefit of manumission to the liberty in which they were born. And so, moved
by loving-kindness and by consideration of this case, we make you, Montana
and Thomas, servants of the holy Roman Church which with the help of God we
serve, free from this day, and Roman citizens, and we release to you all your
private property.

And, inasmuch as thou, Montana, declarest that thou hast applied thy mind
to monastic profession, we therefore this day give and grant to thee two unciae,
which the presbyter Gaudiosus by the disposition of his last will is known
to have left to thee in the way of institution[5], provided that all go in
all respects to the advantage of the monastery of Saint Laurence, over which
the abbess Constantina presides, and in which by the mercy of God thou art
about to make profession. But, if it should appear that thou hast in any way
concealed any part of the property left by the above-written Gaudiosus, the
whole of this must undoubtedly be transferred to the possession of our Church.

Moreover to thee, Thomas above-written, whom for enhancement of thy freedom
we desire also to serve among the notaries, we in like manner this day give
and grant by this writ of manumission the five unciae which the aforesaid presbyter
Gaudiosus by his last will left to thee under the title of inheritance, together
with the dowry which he had bestowed upon thy mother; to wit with this annexed
law and condition, that, in case of thy dying without legitimate children,
that is children born in lawful wedlock, all that we have granted thee shall
revert without any diminution to the possession of the holy Roman Church. But,
if thou shouldest have children both in wedlock, as we have said, and recognized
by the law, and shouldest leave them surviving thee, then we appoint thee to
remain master of this same property without any condition, and give thee full
power to make a will with respect to it. These things, then, which we have
appointed and granted by this charter of manumission, know ye that we and our
successors will observe without any demur. For the rule of justice and reason
suggests that one who desires his own orders to be observed by his successors
should undoubtedly keep to the will and ordinances Of his predecessor. This
writ of manumission we have dictated to the notary Paterius to be put in writing,
and for the fullest security have subscribed it with our own hand, together
with three chief presbyters and three deacons, and have delivered it to you.

Done in the city of Rome.

EPISTLE XIV.

TO THE COUNT NARSES[6].

Gregory
to Nurses, &c.

Your Charity, being anxious to learn our opinion, has been at the pains of
writing to us to ask what we think of the book against the presbyter Athanasius
which was sent to us. Having thoroughly perused some parts of it, we find that
he has fallen into the dogma of Manichaeus. But he who has noted some places
as heretical by a mark set against them slips also himself into Pelagian heresy;
for he has marked certain places as heretical which are catholicly expressed
and entirely orthodox. For when this is written; that when Adam sinned his
soul died, the writer shews afterwards how it is said to have died, namely
that it lost the blessedness of its condition Who soever denies this is not
a Catholic. For God had said, In the hour ye eat thereof, in death ye shall
die(Gen. ii. 17). When, therefore, Adam ate of the forbidden tree, we know
that he did not die in the body, seeing that after this he begat children and
lived many years. If, then, he did not die in the soul, the impious conclusion
follows that He himself lied who foretold that in the day that he sinned he
should die. But it is to be understood that death takes place in two ways;
either from ceasing to live, or with respect to the mode of living. When, then,
man's soul is said to have died in the eating of the forbidden thing, it is
meant, not in the sense of ceasing to live, but with regard to the mode of
living;--that he should live afterwards in pain who had been created to live
happily in joy[7]. He, then, who has marked this passage in the book sent to
me by my brother the bishop John as heretical is a Pelagian; for his view is
evidently that of Pelagius, which the apostle Paul plainly confutes in his
epistles. The particular passages in his epistle I need not quote, as I write
to one who knows. But Pelagius, who was condemned in the Ephesine synod, maintained
this view with the intention of shewing that we were redeemed by Christ unreally.
For, if we did not through Adam die in the soul, we were redeemed unreally,
which it were impious to say. Further, having examined the acts of the synod
of Ephesus, we find nothing at all about Adelphius and Sava, and the others
who are said to have been condemned there, and we think that, as the synod
of Chalcedon was in one place falsified by the Constantinopolitan Church[8]
so something of the kind has been done with regard to the synod of Ephesus.
Wherefore let your Charity make a thorough search for old copies of the acts
of this synod, and thus see whether anything of the kind is found there, and
send such copy as you may find to me, which I will return as soon as I have
read it. For recent copies are not entirely to be trusted; and it is for this
reason that I have been in doubt, and have not wished as yet to reply in this
case to my aforesaid brother the bishop John. Further, the Roman copies are
much more correct than the Greek ones, since, as we have not your cleverness,
so neither have we any impostures.

Now concerning the presbyter John, know that his case has been decided in
synod, whereby I have clearly ascertained that his adversaries have wished
and long endeavoured to make him out a heretic, but have entirely failed.

Salute in my name your friends, who are ours: ours also, who are yours, salute
you heartily through me. May Almighty God protect thee with His hand in the
midst of so many thorns, that thou mayest, unhurt, gather those flowers which
the Lord hath chosen.

EPISTLE XV.

TO JOHN, BISHOP.

Gregory to John, Bishop of Constantinople.

As the pravity of heretics is to be repressed by the zeal of a right faith,
so the integrity of a true confession is to be embraced. For, if one who declares
himself sound in the faith is scorned, the faith of all is brought into doubt,
and fatal errors are generated from inconsiderate strictness. And hence not
only are wandering sheep not recalled to their lord's folds, but even those
that are within them are exposed to be cruelly torn by the teeth of wild beasts.
Let us then fully consider this, most dear brother, and not suffer any one
who truly professes the catholic faith to be distressed under pretext of heresy,
nor (which God forbid) allow heresy to grow the more under shew of correcting
it.

But we have wondered much why those who were deputed by you as judges in a
matter of faith against John, presbyter of the church of Chalcedon, believed
report, disregarding truth, and would not believe him when he distinct professed
his faith; especially as his accusers, when asked what was the heresy of the
Marcionists which they spoke of, and on the ground of which they endeavoured
to make him out guilty, replied by a plain confession that they did not know.
From which circumstance it evidently comes out that, without regard to God,
not justly, but against their own souls, they were desirous only of injuring
him personally of their own mere will. We therefore, after Council held (as
the tenor of the proceedings before us shews), having thoroughly examined and
considered all that was necessary. inasmuch as we have been unable to find
the aforesaid presbyter in any respect guilty, and especially as the plea which
he delivered to the judges delegated by you is in entire accordance with the
integrity of a right faith, we I say on this account, disapproving the sentence
of the said judges, through the revealing grace of Christ our God and Redeemer,
pronounce him by our definite sentence catholic and free from all charge of
heresy. Seeing, then, that we have sent him back to your Holiness, it is for
you to receive him with the kindness which you shew to all, and bestow on him
your priestly charity, and defend him from all molestation, nor allow any one
to busy himself in causing him trouble: but, as you defend others from oppression,
so from him ought you not to withold your succour.

EPISTLE XVI.

TO MAURICIUS, AUGUSTUS.

Gregory
to Mauricius, &c.

Seeing that in you, most Christian of princes, uncorrupt soundness of faith
shines as a beam sent down from heaven, and that it is known to all that your
Serenity embraces fervently and loves with entire devotion of heart the pure
profession in which by God's favour you are powerful, we have perceived it
to be very necessary to make request for those whom one and the same faith
enlightens, to the end that the Piety of our lords may protect them with its
favour, and defend them from all molestation. When certain men scorn the confession
of faith of such persons they are shewn to contradict the true faith. For,
since the Apostle declares that confession of the mouth is made unto salvation,
he who will not consent to believe a right profession accuses himself in rejecting
others (Rom. x. 10).

Now all the proceedings against John, presbyter of the church of Chalcedon,
having been read in council and considered in order, we have found that he
has suffered the greater injustice in that, when he declared and shewed himself
to be a Catholic, it was not his guilt, but an uncertain accusation of long
standing, that crushed him; and this to such an extent that his accusers declared
in their open reply that they did not know the heresy of the Marcionists which
they referred to. And, whereas they ought therefore to have been rejected from
the very beginning of the trial, they were allowed, vague as they were, to
remain in court for his accusation. But, lest at any rate alleged report might
injure him, he produced a written confession of his faith with the purpose
of shewing evidently that he was a professor and follower of the right faith.
But this the judges deputed by the most holy John, our brother and fellow-bishop,
unjustly and unreasonably disregarded; and so, in doing all they could to put
him down, shewed themselves more to blame than he. For no one doubts that it
is unfaithfulness not to have faith in the faithful. Seeing then that, everything
having been thoroughly enquired into and considered, the decision of the holy
Council with me, by the revealing grace of Divine power, has declared tile
above-written John the presbyter to be a Catholic, and that no spot of heretical
pravity has been found in him, I entreat that the pious protection of your
Serenity may order him to be kept unharmed from all annoyance, nor allow a
professor of the catholic faith to suffer any molestation. For not to believe
one who professes truly is not to purge heresy, but to make it. If this should
be allowed, occasion of infidelity will arise, and people will themselves incur
the guilt which they would correct unwarily.

These things therefore let the most Serene Lord with pious precaution consider,
and, as I have already requested, with profuse entreaties I again implore,
that he allow not an innocent man to be afflicted anew as though he were guilty;
to the end that Almighty God, who sees your Clemency love and defend the purity
of catholic rectitude, may cause you both to rule over a pacified republic
with your foes subdued, and to reign with His saints in life eternal.

EPISTLE XVII.

TO THEOTISTUS.

Gregory to Theotistus, kinsman of the Emperor.

We know that the Christianity of your Excellency is always intent on good
works and therefore we provide for you occasions for reaping reward, which
you are certain to be glad of, so that we by so providing may have a share
in your merits.

We therefore inform you that John the presbyter, the bearer of these presents,
has come out free from those by whom he had been accused. For having, according
to his request held a council, and subjected his faith to a subtle scrutiny,
we found him guiltless of any wrong confession. And, inasmuch as he appeared
to be, by the mercy of God, a professor and follower of the right faith, we
absolved him by our definite sentence; especially as his accusers professed
that they did not know what the heresy of the Marcionists, which they spoke
of, was. On this account, saluting you with paternal affection, we request
you to protect him with the grace of your favour. And, lest any one hereafter
should be disposed to afflict him to no purpose, or in any way to cause him
annoyance in this matter, let the advocacy of your Excellency so protest and
defend him--and this the more instantly in consideration of your own reward--that
no unjust affliction may any more consume him. and that the Creator and Redeemer
of the human race, whom you worship with a sincere confession, may recompense
your action in this behalf among your many good works. The month of October.
Indiction 14.

EPISTLE XVIII.

TO JOHN, BISHOP.

Gregory to John, Bishop of Syracuse.

Moved by the benevolence of the Apostolic See and by the order of ancient
custom, we have thought fit to grant to thy Fraternity, who art known to have
received the office of government in the Church of Syracuse, the use of the
pallium; that is, at such times and in such manner as thou knowest without
doubt that it was used by thy predecessor; nevertheless admonishing thee that,
as thou rejoicest in having received from us the use of this decoration for
the honour of thy priestly office, so also by probity of manners and deeds
thou strive to adorn the office thou hast received unto our glory in Christ.
For thus wilt thou be conspicuous for decorations mutually answering to each
other, if with this habit for the body the excellence also of thy mind agrees.

For all privileges which are known to have been granted formerly to thy Church
we confirm by our authority, and decree that they shall remain inviolate.

EPISTLE XXII.

TO PETER, BISHOP.

Gregory to Peter, Bishop of Aleria in Corsica.

Inasmuch as in the isle of Corsica, at the place Nigeunum, in the possession
which is called Cellas Cupias belonging to the holy Roman Church, which by
the providence of God we serve, we have ordered to be founded a basilica, with
a baptistery[9], to the honour of the blessed Peter, Prince of the apostles,
and of Laurentius the martyr, we therefore hereby exhort thy Fraternity to
proceed at once to the aforesaid place, and with observance of the venerable
solemnities of dedication to consecrate solemnly the aforesaid church and baptistery.
Deposit also reverently the holy relics (sanctuaria) which you have received.

EPISTLE XXIV.

TO MARINIANUS, BISHOP.

Gregory to Marinianus, Bishop of Ravenna.

We have received by the deacon Virgilius the letter of your Fraternity, in
which you inform us that certain of the clergy and people have cried out that
it is contrary to the laws and canons that the cause between your Church and
the abbot Claudius should be examined and decided here. But, had they paid
attention to ecclesiastical order and to the persons between whom the case
is pending, they would by all means have abstained from needless complaint;
especially as the cause could not be pleaded there, where the aforesaid abbot
has complained of having endured injustice from your predecessor and of still
suffering from it. For the objection might perhaps have been made if he had
not appealed to a superior authority, and sought to have the rights of his
case determined before it. Nay, but dost thou not thyself know that the case
which arose on the part of the presbyter John against John of Constantinople,
our brother and fellow-bishop, came before the Apostolic See, and was decided
by our sentence?,[1] If, then, a cause was brought under our cognizance from
that city where the prince is, how much more should an affair between you have
the truth about it ascertained and be terminated here? But as for you, let
not the words of foolish men there move you, and believe not that through us
any detriment to your Church is caused. For, if you will enquire of the servant
of God Secundinus your deacon and of Castorius our notary, you will learn from
them how your predecessor had already desired to arrange this case. But your
Fraternity has done wisely in sending persons hither for this business, and
in not listening to vain words. Now we trust in Almighty God that this cause
may be terminated in a way well-pleasing to God, so that no room may be left
for renewed complaint and that neither party may be aggrieved unjustly. The
sword' which our most beloved son Peter, then deacon and guardian (defensor)
in your parts, had left for us with your predecessor, please to send to us
by the servant of God Secundinus, and Castorius the notary, the bearers of
these presents.

EPISTLE XXV.

TO MAXIMUS OF SALONA.

Gregory to Maximus, intruder in the Church of Salona[3].

While, seeking this or that excuse, thou deferrest obedience to our letters,
while thou puttest off coming to us for ascertainment of the truth after being
so often admonished, thou lendest credibility all the more to what is alleged
against thee; and, even though there had been nothing else to go against thee
and do thee harm, thy delay alone would render thee culpable and accuse thee.
Humble thyself at length, and submit thyself to obedience, and make haste to
come to us without any excuses, that, the truth being investigated and ascertained,
in the fear of God, whatever may be fair and canonical may be decided. For
be assured that we will observe towards thee justice and the ordinances of
the canons, and, by the revelation of God, who is the Author of truth, will
terminate thy cause agreeably to justice. For, as to thy demand that we should
send some one to your city, in whose presence there might be proof of the things
alleged, this would be in some degree excusable, if reason ever imposed on
the accused the necessity of proof. But, inasmuch as this burden lies not on
thee but on thine accusers, do not thou hesitate to come to us, as we have
before said, putting it off no longer; and either thine accuser will be present
without delay to support with suitable proof what has been alleged as to simoniacal
heresy or other things; or certainly, as far as regards a sound settlement
of this business, a just dealing with it will, through the intervention of
Peter, Prince of the apostles, ensue; that so no guiltiness may confound us
before God for any connivance, now that these things have come to our knowledge.
But, as to thy allegation that our most serene lords have ordered cognizance
of the matter to be taken in your city, we indeed have received no other commands
of theirs on the subject except that thou weft to come to us. But, even if
by chance, occupied as they are by many thoughts and anxieties for the good
of their republic which by the divine bounty has been granted to them, this
has been suggested to them, and a command has been surreptitiously elicited
from them, yet, inasmuch as it is known to us and to all how our most pious
lords love discipline, observe degrees, venerate the canons, and refrain from
mixing themselves up in the causes of priests, we will still execute with instancy
what is for the good both of their souls and of the republic, and what we are
driven to by regard to the terrible and tremendous judgment.

Cease then from all excuses, and delay not to appear here, that, fortified
by investigation of the truth, we may at length bring thy cause to a termination.
But, whereas we have been informed that thou art greatly afraid and altogether
in trepidation lest we should avenge on thee the known fact of thy having forced
thy way irregularly into the order of priesthood without our consent, this
was indeed an intolerable misdemeanour: but, in accordance with the commands
of our most serene lord the Emperor, we forgive thee this, provided that thou
in no wise persist any longer in the error of thy contumacy; and we are by
no means moved against thee on this account. But other things that have been
reported to us we cannot suffer to pass without enquiry.

Now inasmuch as we long ago sent thee a letter warning thee by no means to
dare to celebrate the solemnities of mass till we should ascertain the will
of the said our most serene lord, and as thou hast cunningly contrived that
this letter should not come into thy hands, though thou nevertheless knewest
in one way or another what its purport was, but hast refused to comply with
it;--we therefore confirm what was before sent thee in writing, that thou must
not dare to celebrate the solemnities of mass until all that has been alleged
against thee has been thorougly enquired into and sifted. And, if, with perverse
daring, thou shouldest presume to celebrate, know that thou art not free from
the former threat of interdiction from communion. For, even though there were
no other transgressions, we deprive thee of the communion of the body and blood
of the Lord for this sin of pride alone. Wherefore, shewing the obedience that
becomes thee, make haste, as we have said, with all diligence to come to us;
but so as to have a space of thirty days for preparing for thy journey; and
so, laying aside all excuses, defer not thy appearance here.

Moreover, if any occasion of hindering thy journey has arisen from the judges,
or the military force, or the people, we acknowledge the skilfulness with which
things are done. Do thou thyself, then, see what account of this obligation,
thou canst render either to men here or to Almighty God in the future judgment,
having by thy contempt provoked a strict sentence against thee.

Furthermore, it has come to my knowledge that my brother and fellow-bishop
Paulinus, and Honoratus, archdeacon of the Church of Salona[4], for having
refused to give assent to thy presumption are suffering grievous molestation
at thy hands, so as to have been constrained to give sureties to the end that
may not be at liberty to leave the city or their own houses. If this is so,
do thou on receipt of this present writing, returning at last, though late,
to a sound mind, desist from molesting either of them, that they may have free
license either to come to me if they wish, or to go anywhere else for their
advantage.

EPISTLE XXVI.

TO THE SALONITANS.

Gregory to his most beloved sons, the clergy and nobles dwelling at Salona[5].

It has come to my ears, that certain men of perverse disposition, in order
to poison your minds, beloved, have tried to insinuate to you that I am moved
by some grudge against Maximus, and that I am desiring to carry out not so
much what is canonical as what anger dictates. But far, far be it from the
priestly mind to be moved in any cause by private feeling. It is on the contrary
as taking thought for you, beloved, and as fearing the judgment of Almighty
God on my own soul, that I desire the case of this same Maximus to be thoroughly
investigated, as to whether he is burdened by no such crimes as are a bar to
ordination, and makes no attempt to attain to the priestly office through simoniacal
heresy; that is by giving bribes to some of his electors. He will then be a
free intercessor for you before the Lord, if he shall come to the place of
intercession bound by no sins of his own.

And yet his sin of pride is already manifestly shewn, in that, having been
summoned to come to us, he resists under various excuses, shuns coming, is
afraid to come. What then is he afraid of, if his conscience does not accuse
him with respect to the things he is charged with? Lo, beloved, ye have now
been long without a pastor, and may Almighty God make known to you how earnestly
and from the bottom of my heart I sympathize with you in your destitution.
For I hear what ravages are being made in the Lord's flock. But, when there
is no shepherd, who may watch against the wolves? Wherefore urge ye the aforesaid
Maximus to come hither to us, to the end that we may confirm him if we are
able to find him innocent; but, if the things that are said of him should turn
out to be true, that you, beloved, may be no longer left destitute through
the interposition of his person.

For as to me, be assured that I am not moved against him by any grudge or
any animosity of private feeling; but whatever may be canonical and just with
the help of God I will determine.

But I have been greatly astonished that among so many clergy and people of
the Church of Salona hardly two in sacred orders have been found--to wit our
brother and fellow-bishop Paulinus and my most beloved son Honoratus, archdeacon
of the same Church--who refused to communicate with Maximus when he seized
the priesthood, and who remembered that they were Christians.

For you ought, most dear sons, to have considered your own orders, and recognized
as rejected him whom the Apostolical See rejected, that he might first be purged,
if he could be, from the charges brought against him, and that then your Love
might communicate with him without being partakers in his liability. We however
are bound to your Charity in the bowels of loving-kindness; and, since we have
learnt that some of you were pressed by force to accept him and communicate
with him, we implore Almighty God to absolve you from all guilt of your own
sins and from all implication in the liability of others, and to give you the
grace of His protection in the present life, and grant to us to rejoice for
you in the eternal country.

EPISTLE XXVII.

TO THE CLERGY AND PEOPLE OF JADERA[6].

Gregory to the presbyters, deacons, and clergy, nobles and people, dwelling
at Jadera, and who have communicated with the prevaricator Maximus.

It has come to my knowledge that some of you, deceived by ignorance or under
compulsion, have communicated with those who, their fault as you know requiring
it, have been deprived of communion by the Apostolic See, but that others,
with wholesome discretion, have under the Lord's protection abstained; and
as much as I rejoice in those that have been constant so much do I groan for
those who have gone astray, since they have partaken of the mysteries of holy
communion, which have been granted to us by Divine loving-kindness for absolution,
rather to the detriment of their souls. And because (as I pray Almighty God
to make known to you) I earnestly and from the bottom of my heart sympathize
will your Charity, I adjure and entreat you with fatherly affection, that every
one of you abstain from unlawful communion, and altogether shun those whom
the Apostolic See does not receive into the fellowship of its communion, lest
any one should stand guilty in the sight of the eternal Judge from that whereby
he might have been saved.

Moreover I have discovered that certain men of perverse mind in your parts
have tried to insinuate that I am moved against Maximus by some grudge, and
that I desire to carry out not what is canonical, but what anger dictates.
But far, far be this from the priestly mind, that it should be moved in any
cause by private animosity. But as for me, it is as taking thought for the
people dwelling in those parts and for my own soul, and as fearing the judgment
of Almighty God, that I wish to have the cause of this Maximus enquired into,
and, God shewing me the way, to decide canonically. Now, inasmuch as I have
written to him frequently that he was not to celebrate the sacred solemnities
of mass until I had been able to obtain knowledge of his case, he would in
any case be deprived of communion; and now his sin of pride is openly shewn
from this,--that, having (as I have said) been often admonished to come to
us, under various excuses he refuses, he shuns, he fears coming. What then
is he afraid of, if his conscience does not accuse him with regard to the things
that have been said? Since then you know these things, now that you can make
no excuse on the plea of ignorance, I beseech, I exhort, I warn you, that you
altogether refrain from fellowship with forbidden communion, and that not one
of you presume, against his own soul, to communicate with any priest who communicates
with the above written Maximus.

Since however I hear, as I have said before, hat some of you fell in ignorance,
and that some were even driven by force to communicate, I implore the Almighty
Lord, that He would keep with His perpetual protection, and answer with His
wished for bounty, those who have given no assent to this iniquity; and as
to those whom either party spirit, or ignorance, or any other cause soever,
has drawn into a fault, that He would absolve hem from all guilt of their sins,
and from all implication in the liability of others, and both give them all
the grace of His protection in the present life, and grant to me to rejoice
for them in the eternal country. Wherefore, that this intercession may avail
for you with God our Saviour, do ye shew obedience to our exhortations for
the weal of your souls, and receive the holy communion from those whom ye know
to have abstained, and to abstain still, from communion with the aforesaid
Maximus.

EPISTLE XXIX.

TO MARINIANUS, BISHOP.

Gregory to Marinianus, Bishop of Ravenna[7].

We wonder why the discernment of thy Fraternity should have been so changed
in a short time that it does not consider what it asks for. On this account
we grieve, since thou affordest manifest proof that the words of evil counsellors
have availed with thee more than the study of divine lore has profited thee.
And, when thou oughtest to be protecting monasteries, and with all thy power
congregating the religious therein so as to make gain from the gathering together
of souls, thou art on the contrary desiring to exercise thyself in oppressing
them, as thy letters testify; and, what is worse, art trying to make us partakers
in thy fault; to wit, in wishing, with our consent, to oppress the monastery
which thy predecessor founded under the name of looking after its property
and business affairs.

For thou oughtest to call to mind that, in thy presence, and in the presence
also of sundry of thy presbyters, deacons, and clerics, we granted, as they
requested, a precept contrary to the testament of thy predecessor. Yet, though
the disposition he had made with regard to the monastery itself was still therein
confirmed, thou now dissemblest this, and demandest of us that we should order
the contrary. And indeed we know that this device is not thine own; but, when
thou refusest not to listen to those who say incongruous things, thou injurest
not only thine own reputation, but also souls. Since, then, I love thee much,
I urgently admonish thee--consider this attentively--that thou care not more
for money than for souls. The former should be regarded collaterally; but the
latter should be regarded with the whole bent of the mind, and vehemently striven
after. On this spend vigilantly thy labour and solicitude, since our Redeemer
seeks from the priest's office not gold, but souls.

Further, it has reached our ears that monasteries which are constituted under
thy Fraternity are oppressed by importunities and various annoyances from the
clergy. That this may no longer be so, restrain it by strict prohibition, to
the end that the monks who live therein may be able to exult freely in the
praises of our God.

With regard to the clerics Romanus and Dominicus, who presumed with rash daring
to depart from this city without our blessing, though they were to have been
stricken with heavier punishment, nevertheless such relaxation ought to be
made in a spirit of kindness that they be urged to come back to their duty.
The month of April, Indict. 14.

EPISTLE XXX.

TO SECUNDUS.

Gregory to Secundus, servant of God at Ravenna[8].

Now that Castorius[9] has returned and made known to us all that has been
done between you and King Agilulph, we have taken care to send him back to
you with all speed, lest any one should find an excuse against us on the ground
of delay. Having learnt then from him all that is to be done, give the matter
your earnest attention, and press in all ways for this peace to be arranged,
since, as report goes, there are some who are trying to hinder it. On this
account make haste to act strenuously, that your labour may not remain without
effect. For both these parts and various islands are already placed in great
danger.

Stir up with such words as thou canst use our brother the bishop Marinianus[1]:
for I suspect that he has fallen asleep. For certain persons have come to me,
among whom were some aged mendicants, who were questioned by me as to what
they had received and from whom they had received it; and they told me particularly
how much had been given them on their journey, and by whom it had been given.
But, when I enquired of them what my aforesaid brother had given them, they
replied that they had asked him, but had received nothing at all from him;
so that they did not get even bread on the way, though it has always been the
familiar usage of that Church to give to all. For they said, He answered saying,
I have nothing that I can give you. And I am surprised, if he who has clothes,
money, and storehouses, has nothing to give to the poor.

Tell him, then, that with his place he should change his disposition too.
Let him not believe reading and prayer alone to be enough for him, so that
he should think to sit apart, and nowise fructify with his hand; but let him
have a liberal hand; let him succour those who suffer need; let him believe
the wants of others to be his own; since, if he has not these things, be bears
but a bishop's empty name. I did indeed give him some admonitions about his
soul in my letter; but he has sent me no reply whatever; whence I suppose that
he has not even deigned to read them. For this reason it is needless now for
me to admonish him at all in my letter to him; and so I have written only what
1 was able to dictate as his adviser in wordly matters. For it is not incumbent
on me to tire myself, by dictation for a man who does not read what is said
to him. Let, then, thy I ove speak to him about all these things privately,
and admonish him how he ought to demean himself, lest through present negligence
he lose the advantage of his former life, which God forbid.

EPISTLE XXXII.

TO FORTUNATUS, BISHOP.

Gregory to Fortunatus, Bishop of Neapolis (Naples).

We have written before now to your Fraternity that, if any [slaves] by the
inspiration of God, desire to come from Jewish superstition to the Christian
faith, their masters have no liberty to sell them, but that from the time of
their declaring their wish they have a full claim to freedom. But since, so
far as we have learnt, they [i.e. Jewish masters], weighing with nice discrimination
neither our wish nor the ordinances of the law, think that they are not bound
by this condition in the case of pagan slaves, your Fraternity ought to attend
to such cases, and, if any one of their slaves, whether he be a Jew or a pagan,
should wish to become a Christian, after his wish has been openly declared,
let not any one of the Jews, under cover of any device or argument whatever,
have power to sell him; but let him who desires to be converted to the Christian
faith be in all ways supported by you in his claim to freedom. Lest, however,
those who have to lose slaves of this kind should consider that their interests
are unreasonably prejudiced, it is fitting that with careful consideration
you should observe this rule;--that if pagans when they have been brought out
of foreign parts for the sake of traffic should chance to flee to the Church,
and say that they wish to become Christians, or even outside tire Church should
announce this wish, then, till the end of three months during which a buyer
to sell them to may be sought for, they [the Jewish owners] may receive their
price; that is to say, from a Christian buyer. But if after the aforesaid three
months any one of such slaves should declare his wish and desire to become
a Christian, let not either any one afterwards dare to buy him, or his master,
under colour of any occasion whatever, dare to sell him; but let him unreservedly
attain to the benefit of freedom; since he (i.e. the master) is in such case
understood to have acquired him not for sale hut for his own service. Let,
then, your Fraternity so vigilantly observe all these things that neither the
supplication of any nor respect of persons may avail to inveigle you[2].

EPISTLE XXXIV.

TO CASTORIUS, NOTARY.

Gregory to Castorius, our notary at Ravenna.

When Florentinus, deacon of the Church of Ravenna, treated with us in behalf
of our most reverend brother and fellow-bishop Marinianus concerning the use
of the pallium, on our asking him what was the ancient custom, he replied that
the bishop of the Church of Ravenna used the pallium in all litanies[3]. But
that this was not so we both learnt from others, and it appeared evidently
from the letters of the former bishop John, which we shewed to him. But he
said what he had been ordered to say. For, at the time when this same John
was inhibited by thee from presuming to use the pallium out of order and unadvisedly,
he wrote to us that the ancient custom had been this; that the bishop of that
city should use the pallium in solemn litanies. We send thee, for thy information,
copies of his letters. But when Adeodatus, deacon of the aforesaid Church,
at the time when he was here, in like manner pressed us strongly concerning
this use of the pallium, we, desiring to ascertain the truth, in like manner
had him questioned as to what the custom was: and he, that he might persuade
us to believe him, and succeed in obtaining from us what he sought, testified
under oath that it had been the ancient custom for the bishop of his city to
use the pallium in four or five solemn litanies. Let therefore thy Experience
look to the matter diligently, and enquire with all carefulness how many solemn
litanies there have been from ancient times. Take care also to make enquiry
by calling them, not the solemn, but the greater litanies; that when, through
what the aforesaid deacon Adeodatus testified to us and what the letter of
the aforesaid bishop John acknowledges, it shall appear how many of these solemn
litanies there were, we, knowing how often the pallium used to be worn in litanies,
may most willingly grant the privilege. But do not make this enquiry of those
who are put forward by the ecclesiastics, but of others whom you know to be
impartial: and whatever after careful investigation you discover communicate
to us with accuracy, that having ascertained the truth, as we have said, we
may relieve the mind of our brother and fellow-bishop, the most reverend Marinianus.

EPISTLE XXXV.

TO ANTHEMIUS, SUBDEACON.

Gregory to Anthemius, our Neapolitan Sub-deacon[4].

How great is our grief, and how great the affliction of our heart, from what
has taken place in the regions of Campania we cannot express; but thou mayest
thyself gather it from the greatness of the calamity. With regard to this state
of things, we send thy Experience by the magnificent Stephen, bearer of these
presents, money for the succour of the captives who have been taken, admonishing
thee that thou give thy whole attention to the business, and carry it out strenuously;
and, in the case of freemen whom thou knowest to have no sufficient means for
their own redemption, that thou make haste to redeem them. But, should there
be any slaves, and thou findest that their masters are so poor that they cannot
come forward to redeem them, hesitate not to recover them also. In like manner
also thou wilt take care to redeem the slaves of the Church who have been lost
by thy neglect. Further, whomsoever thou shalt have redeemed, thou wilt by
all means be at pains to make out a list, containing their names, and a statement
of where each is staying, and what he is doing, and where he came from; which
list thou mayest bring, with thee when thou comest. Moreover, hasten to shew
thyself so diligent in this business that those who are to be redeemed may
incur no risk through thy negligence, or thou come afterwards to be highly
culpable before us. But work especially for this also; that, if possible, thou
mayest be able to recover those captives at a moderate price. But set down
in writing, with all clearness and nicety, the whole sum expended, and transmit
to us this thy written account with speed. The month of May, Indiction 14.

EPISTLE XXXVII.

TO COLUMBUS, BISHOP.

Gregory to Columbus, Bishop of Numidia[5]

The letters of your Fraternity, full of priestly sweetness, we have received
at the hands of Rogatianus the deacon, the bearer of these presents. And their
kind expressions rejoiced us much, especially as we were informed through them
of what we long to hear of, your welfare. But the devotion of your Holiness
we have both known of old; and as you now write, so we hold it to be. For of
what kind the sincerity of your Fraternity towards us is we need nothing to
satisfy us, since we know it from the love of our own heart which encircles
you. We have given to the above-named hearer, whom you commended to us by letter,
writings addressed to the Rector of the patrimony of Sicily, bidding him urge
the opposite party to do what is just, to the end that, idle excuses being
put aside, the whole case in dispute may be speedily brought to an end.

We now inform your Holiness that a certain man has come to us, Peter by name,
who asserted that he was a bishop, and requested from us a remedy of his complaint.
And at first indeed he related things that might have been deserving of pity;
but on enquiry we found things to be very different from what he told us, and
his behaviour has exceedingly distressed us. But, inasmuch as, separated as
we are by so great a distance, we could by no means learn thoroughly the gist
of his ca e, we have been unable to determine it, being in doubt. But now,
seeing that the aforesaid deacon, who is returning to you, has asked that this
person should be allowed to go with him, and he himself has requested to be
sent to you, both of them knowing that your Holiness has, as becomes you, zeal
for the faith and a love of justice, the proposal has been acceptable to us,
and we have granted what they asked. Since, then, you being on the spot can
ascertain the merits of the case more thoroughly, we exhort you so to observe
what is just and canonical towards the same Peter that both the requirements
of rectitude may be fulfilled by you in all respects, and his case may be seen
to have been judged after the fear of God and the rules of the Church. But,
if any one is said to have been privy to, or a partaker in, the things which
the aforesaid Peter is accused of, accurate enquiry must be made, and, when
the truth is known, judgment in like manner pronounced canonically.

Furthermore, a thing altogether hard to be borne, and hostile to the right
faith, has come to our ears; namely that catholics (which is awful to be told
and religious persons[6] (which is worse) consent to their children and their
slaves, or others whom they have in their power, being baptized in the heresy
of the Donatists. And so, if this is true, let your Fraternity study with all
your power to correct it, to the end that the purity of the faith may through
your solicitude stand inviolate, and innocent souls who might be saved by catholic
baptism perish not from the infection of heretics. Whosoever, then, of the
persons above mentioned has suffered any one belonging to him to be baptized
among the Donatists, study with all your power, and with all urgency, to recall
such to the catholic faith. But, if any one of such persons should under any
pretext endure the doing of this thing in the case of such as are his in future,
let him be cut off entirely from the communion of the clergy.

EPISTLE XLIII.

TO VENANTIUS, PATRICIAN.

Gregory to Venantius, Patrician, and Ex-monk[7].

Your communication to us has found us much distressed from having become aware
that offence has arisen between you and John our brother and fellow-bishop,
in whose agreement with you we were desirous of rejoicing. For, whatever the
cause may have been, rage ought not to have broken out to such a pitch that
your armed men, as we have heard, should have burst into the episcopal palace,
and committed divers evil deeds in a hostile manner, and that this affair should
meanwhile separate you from his paternal charity. Could not the dispute, whatever
it may have been, have been quietly arranged, so that neither party might suffer
disadvantage, nor good feeling be disturbed? Now it is not unknown to us gravity,
of what holiness, of what gentleness our above-named brother is. Whence we
gather that, unless excessive force of vexation had compelled him, his Fraternity
would by no means have resorted to the measure which you say that you are aggrieved.
however, on hearing of it by letter from him, at once wrote to him, admonishing
him to receive your offerings as before, and not only to allow masses to be
celebrated in your house, but, if you wish it, even to officiate himself, and
that he ought to have prosecuted his cause without breach of charity. And,
inasmuch as we wish none to come or continue to be at variance, we have taken
care to renew this same admonition. Hence it is necessary, dearest son, that
you, as becomes sons, should shew him the reverence due to a priest, and not
provoke his spirit to anger. For with whom will you have assured goodwill,
it (which God forbid) you are at variance with your priest? Wherefore, putting
away swelling of spirit, try ye so to transact the causes that ye have one
with another that both charity may remain inviolate, and what is to your mutual
advantage may be peaceably attained.

EPISTLE XLIV.

TO JOHN, BISHOP.

Gregory to John, Bishop of Syracuse[8].

Although there may have been cause to provoke the spirit of your Fraternity
not unreasonably to anger, so that you would neither receive the offerings
of the lord Venantius nor allow the sacred solemnities of mass to be celebrated
in his house, yet, inasmuch as our earthly interests should be prosecuted in
such a manner that no quarrel may avail to sever us from the bond of charity,
we therefore exhort your Holiness, as we have already written, that you should
both receive the offerings of the aforesaid man with all sweetness and God-pleasing
sincerity, and allow the mysteries of the mass to be performed in his house;
and that, as we have written, you should, if perchance he should wish it, go
there in person, and by celebrating mass with him renew your former friendly
feeling. For it is your duty to bestow priestly affection on sons, though still
m causes that may arise, by no means to pretermit, as reason approves, the
jurisdiction of your Church. Wherefore, considering this, it is necessary that
your Fraternity should try so to demean yourself with discreet moderation with
respect to these matters as both to transact advantageously what the nature
of the business requires, and not to recede from the grace of paternal charity.

EPISTLE XLVI.

TO FELIX, BISHOP OF PISAURUM (Pesaro).

Gregory
to Felix, Bishop, &c.

We wonder at your Fraternity, that, disregarding the tenor of the precept
given you by our predecessor of holy memory, you, should consecrate the monastery
constructed by John, the bearer of these presents, otherwise than as ancient
use demands. For, while it is ordered among other things in the said precept
that you should dedicate the place itself without a public mass, still, as
we have heard. your chair has been placed there, and the sacred solemnities
of mass are there publicly celebrated. If this is true, we hereby exhort you
that, putting aside all excuse, you cause your chair to be altogether removed
thence, and that henceforth you perform no public masses there. But, as both
custom and the tenor of the precept direct, if they should wish mass to be
celebrated for them there, let a presbyter be appointed by thee for the purpose[9].

Further, we desire that with the favour of God there shall always remain a
congregation of servants of God in the same monastery, as the aforesaid John
has requested, and as is now the case. As to the cup also which he informs
me has been taken away by your Fraternity, if it be so, make haste to restore
it. These things, then, let your Holiness so study to fulfil that the aforesaid
bearer may have no need to resort to us again on the same account.

EPISTLE XLVIII.

TO URBICUS, ABBOT.

Gregory to Urbicus, Abbot of Saint Hermes, which is situated in Panormus.

Whosoever, incited by divine inspiration, hastens to leave the employments
of this world and to be converted to God should so be received with charity,
and refreshed in all ways with kind consolations, that, by the help of God,
he may delight in all ways to persevere in the state of life which he has chosen.
Since, then, Agatho, the bearer of these presents, desires to be converted[1]
in thy Love's monastery, we exhort thee to receive him with all sweetness and
love, and by assiduous exhortation kindle his longing for eternal life, and
study to be diligently solicitous for his soul's salvation; to the end that,
while by thy admonition he shall persist with devoted mind in the service of
our God, it may both profit him to have left the world, and his conversion
may be to the increase of thine own reward. Know, however, that he is to be
so received only if his wife also should wish to be similarly converted. For,
when the bodies of both have been made one by the tie of wedlock, it is unseemly
that part should be converted and part remain in the world[2].

EPISTLE XLIX.

TO PALLADIUS, BISHOP.

Gregory to Palladius, Bishop of Santones in Gaul (Saintes).

Leuparic your presbyter, the bearer of these presents, when he came to us
informed us that your Fraternity has built a church in honour of the blessed
apostles Peter and Paul, and also of the martyrs Laurentius and Pancratius,
and placed there thirteen altars, of which we learn that four have remained
not yet dedicated because of your desiring to deposit there relics of the above-named
saints. And, seeing that we have reverently supplied you with relics of the
Saints Peter and Paul, and also of the martyrs Laurentius and Pancratius, we
exhort you to receive them with reverence, and deposit them with the help of
the Lord, providing before all things that supplies for the maintenance of
those who serve there be not wanting.

EPISTLE L.

TO QUEEN BRUNICHILD.

Gregory to Brunichild, Queen of the Franks.

The tenor of your letters, which evinces a religious spirit and the earnestness
of a pious mind, causes us not only to commend the purpose of your request,
but also to grant willingly what you demand. For indeed it would ill become
us to refuse what Christian devotion and the desire of an upright heart solicits,
especially as we know that you demand, and embrace with your whole heart, what
may both protect the faith of believers, and work no less the salvation of
souls. Accordingly, greeting your Excellency with befitting honour, we inform
you that to Leuparic, the bearer of these presents, through whom we received
your communication, and whom you described as a presbyter, we have handed over,
according to your Excellency's request, with the reverence due to them, certain
relics of the blessed apostles Peter and Paul. But, that laudable and religious
devotion may be more and more conspicuous among you, you must see that these
benefits of the saints be deposited with reverence and due honour, and that
those who serve in attendance on them be vexed with no burdens or molestations,
lest perchance, under the pressure of outward necessity, they be rendered unprofitable
and slow in the service of God, and (which God forbid) the benefits of the
saints that have been bestowed sustain injury and neglect. Let, then, your
Excellency see to their quiet, to the end that, while they are guarded by your
bounty from all disquietude, they may render praises to our God with minds
undisturbed, and that reward may also accrue to you in the life eternal.

EPISTLE LI.

TO THE BRETHREN GOING TO ENGLAND

(Angliam)[3].

Gregory, servant of the servants of God, to the servants of our Lord Jesus
Christ.

Since it had been better not to have begun what is good than to return back
from it when begun, you must, most beloved sons fulfil the good work which
with the help of the Lord you have begun. Let, then, neither the toil of the
journey nor the tongues of evil-speaking men deter you; but with all instancy
and all fervour go on with what under God's guidance you have commenced, knowing
that great toil is followed by the glory of an eternal reward. Obey in all
things humbly Augustine your provost (proeposito), who is returning to you,
whom we also appoint your abbot, knowing that whatever may be fulfilled in
you through his admonition will in all ways profit your souls. May Almighty
God protect you with His grace, and grant to me to see the fruit of your labour
in the eternal country; that so, even though I cannot labour with you, I may
be found together with you in the joy of the reward; for in truth I desire
to labour. God keep you safe, most beloved sons. Given the tenth day of the
Kalends of August, the fourteenth year of the Emperor our lord Mauricius Tiberius,
the most pious Augustus, the thirteenth year of the consulship of our said
lord, Indiction 14.

EPISTLE LII.

TO PELAGIUS AND SERENUS, BISHOPS.

Gregory to Pelagius of Turni[4] and Serenus of Masilia (Marseilles) Bishops
of Gaul. A paribus[5].

Although with priests who have the charity that is well pleasing to God religious
men need no commendation, yet, since an apt time for writing has offered itself,
we have thought well to send a letter to your Fraternity, mentioning that we
have sent into your parts, with the help of the Lord, for the benefit of souls,
the servant of God Augustine, of whose earnestness we are assured, with other
servants of God. Him your Holiness must needs assist with priestly earnestness,
and hasten to afford him your succour. We have also enjoined him, that so you
may be the more ready to support him, to make you fully acquainted with the
matter he has in hand, knowing that, when it is known to you, you will lend
yourselves with entire devotion for God's sake to succour him as the case requires.

Moreover, we commend in all ways to your charity our common son the presbyter
Candidus, whom we have sent for the government of the patrimony of our Church.
Given on the tenth day of the Kalends of August, Indiction 14.

EPISTLE LIII.

TO VIRGILIUS, BISHOP.

Gregory to Virgilius, Bishop of Arelate (Arles), Metropolitan.

Although we are confident that your Fraternity is intent on good works, and
that you come forward of your own accord in causes well-pleasing to God, we
nevertheless deem it advantageous to address you with fraternal charity, that,
being provoked also by our letters, you may increase the solace which it becomes
you voluntarily to bestow. And accordingly we inform your Holiness that we
have sent Augustine. the servant of God, the bearer of these presents, with
other servants of God, for the winning of souls in the parts whither he is
going, as he will be able himself to inform you face to face. In these circumstances
you must needs aid him with prayer and assistance, and, where need may require,
afford him the support of your succour, and refresh him, as is fit, with fatherly
and priestly consolation, to the end that, when he shall have obtained the
succour of your Holiness, if he should succeed in winning any gain for God,
as we hope he may, you too may be able to gain a reward along with him, having
devoutly administered to his good works the abundance of your support. Moreover,
as to Candidus the presbyter, our common son, and the little patrimony of our
Church, let your Fraternity, as being of one mind with us, study to hold both
as commended to you; that so, with the help of your Holiness, something may
thence accrue for the sustenance of the poor. Inasmuch, then, as your predecessor
held this patrimony for many years, and kept in his own hands the collected
payments, let your Fraternity consider whose the moneys are, and to whom they
should be paid, and restore them to us, handing them to the above-written presbyter
Candidus, our son. For it is very execrable that what has been preserved by
the kings of the nations should be said to be taken away by bishops.

EPISTLE LIV.

TO DESIDERIUS AND SYAGRIUS, BISHOPS.

Gregory to Desiderius of Vienna (Vienne), and Syagrius of Augustodunum (Autun),
Bishops of Gaul. A paribus[6].

Having regard to your sincere charity we are well assured that out of love
for Peter, the Prince of the apostles, you will devotedly afford your succour
to our men; especially. since the nature of the case requires you to give assistance
even of your own accord, and the more when you see them labour. Wherefore we
inform your Holiness that, the Lord so ordering it, we have despatched Augustine,
the servant of God, the bearer of these presents, whose zeal and earnestness
are well known to us, with other servants of God, in behalf of souls in those
parts; from whose account of things when you have fully learnt what is enjoined
on him, let your Fraternity bestow your succour on him in all ways which the
case may require, that you may be able, as is becoming and fit, to be helpers
of a good work. Let, then, your Fraternity study to shew yourself so devoted
in this matter that your action may prove to us the truth of the good report
that we have heard of you. We commend to you in all respects our most beloved
common son, Candidus the presbyter, to whom we have committed the patrimony
of our Church situated in those parts.

EPISTLE LV.

TO PROTASIUS, BISHOP.

Gregory to Protasius, Bishop of Aquae in Gaul (Aix).

How great love of the blessed Peter, Prince of the apostles, distinguishes
you is evident, not only from the prerogative of your office, but also from
the devotion you bestow on what is to the advantage of his Church. And Having
learnt that this is the case from the relation of Augustine, servant of God,
the bearer of these presents, we rejoice exceedingly for the affection and
zeal for truth that is in you; and we give thanks that, though absent in the
body, you still shew that you are with us in heart and mind, seeing that you
exhibit brotherly charity towards us, as is fit. In order then that actual
fact may confirm the good report of you, tell our brother and fellow-bishop
Virgilius to hand over to us the payments which his predecessor received for
many years and retained in his own hands: for it is the property of the poor.
And if perchance, as we do not believe will be the case, he should desire in
any way to excuse himself, do you, who know the real truth more exactly, inasmuch
as you acted as steward (vicedominus) at that time, explain to him how the
matter stands, and urge him not to retain in his hands the property of Saint
Peter and of his poor. But, though perhaps our men may not need this, do not
refuse your testimony in the case; that so, with regard to the truth as well
as to the devotion of your good will, the blessed apostle Peter, for whose
love you do this, may respond to you by his intercession both here and in the
life to come. We heartily commend to your Holiness the presbyter Candidus,
our common son, to whom we have committed the charge of this patrimony.

EPISTLE LVI.

TO STEPHEN, ABBOT[7].

Gregory
to Stephen, &c.

The account given us by Augustine, servant of God, the bearer of these presents,
has made us joyful, in that he has told us that your Love is vigilant as you
ought to be; and he further affirms that the presbyters and deacons and the
whole congregation live in unanimity and concord. And, since the goodness of
presidents is the salutary rule of their subjects, we implore Almighty God
to enkindle thee always in good works by the grace of His loving-kindness,
and to keep those who are committed to thee from all temptation of diabolical
deceit, and grant to them to live with thee in charity and in the manner of
life that pleases Him.

But, since the enemy of the human race never rests from plotting against our
doings, so as to deceive in some part souls that are serving God, therefore,
most beloved son, we exhort thee to exercise vigilantly thy anxious care, and
so to keep those who are committed to thee by prayer and heedfulness that the
prowling wolf may find no opportunity for tearing the flock: to the end that,
when thou shall have rendered to our God unharmed those of whom thou hast undertaken
the charge, He may both of His grace repay thee with rewards for thy labour
and multiply in thee longings for eternal life.

We have received the spoons and plates which thou hast sent us, and we thank
thy Charity, because thou hast shewn how thou lovest the poor in having sent
for their use such things as they need.

EPISTLE LVII.

TO ARIGIUS, PATRICIAN (8).

Gregory to Arigius, Patrician of Gaul.

We have learnt from the servant of God, Augustine, the bearer of these presents,
how great goodness, how great gentleness, with the charity that is well-pleasing
to Christ, is in you resplendent; and we give thanks to Almighty God, who has
granted you these gifts of His loving-kindness, through which you may have
it in your power to be highly esteemed among men, and -- what is truly profitable
-- glorious in His sight. We therefore pray Almighty God, that He would multiply
in you these gifts which He has granted, and keep you with all yours under
His protection, and so dispose the doings of your Glory in this world that
they may be to your benefit both here, and -- what is more to be wished --
in the life to come. Saluting, then, your Glory with paternal sweetness, we
beg of you that the bearer of these presents, and the servants of God who are
with him, may obtain your succour in what is needful, to the end that, while
they experience your favour, they may the better fulfil what has been enjoined
on them to do.

Furthermore, we commend to you in all respects our son the presbyter Candidus,
whom we have sent for the government of the patrimony of our Church which is
in your parts; trusting that your Glory will receive a reward in return from
our God, if with devout mind you lend your succour to the concerns of the poor.

EPISTLE LVIII.

TO THEODORIC AND THEODEBERT (1).

Gregory to Theodoric and Theodebert, brethren, Kings of the Franks. A paribus
(2).

Since Almighty God has adorned your kingdom with rectitude of faith, and has
made it conspicuous among other nations by the purity of its Christian religion,
we have conceived great expectations of you, that you will by all means desire
that your subjects should be converted to that faith in virtue of which you
are their kings and lords. This being so, it has come to our knowledge that
the nation of the Angli is desirous, through the mercy of God, of being converted
to the Christian faith, but that the priests in their neighbourhood neglect
them, and are remiss in kindling their desires by their own exhortations. On
this account therefore we have taken thought to send to them the servant of
God Augustine, the bearer of these presents, whose zeal and earnestness are
well known to us, with other servants of God. And we have also charged them
to take with them some priests from the neighbouring parts, with whom they
may be able to ascertain the disposition of the Angli, and, as far as God may
grant it to them, to aid their wishes by their admonition. Now, that they may
have it in their power to shew themselves efficient and capable in this business,
we beseech your Excellency, greeting you with paternal charity, that these
whom we have sent may be counted worthy to find the grace of your favour. And,
since it is a matter of souls, let your power protect and aid them; that Almighty
God, who knows that with devout mind and with all your heart you take an interest
in His cause, may propitiously direct your causes, and after earthly dominion
bring you to heavenly kingdoms.

Futhermore, we request your Excellency to hold as commended to you our most
beloved son, Candidus, a presbyter, and the rector of the patrimony of our
Church, to the end that the blessed Peter, Prince of the apostles, may answer
you by his intercession, while, looking to the reward, you afford your protection
in the concerns of his poor.

EPISTLE LIX.

TO BRUNICHILD, QUEEN OF THE FRANKS.

Gregory
to Brunichild, &c.

The Christianity of your Excellence has been so truly known to us of old that
we do not in the least doubt of your goodness, but rather hold it to be in
all ways certain that you will devoutly and zealously concur with us in the
cause of faith, and supply most abundantly the succour of your religions sincerity.
Being for this reason well assured, and greeting you with paternal charity,
we inform you that it has come to our knowledge how that the nation of the
Angli, by God's permission, is desirous of becoming Christian, but that the
priests who are in their neighbourhood have no pastoral solicitude with regard
to them. And lest their souls should haply perish in eternal damnation, it
has been our care to send to them the bearer of these presents, Augustine the
servant of God, whose zeal and earnestness are well known to us, with other
servants of God; that through them we might be able to learn their wishes,
and, as far as is possible, you also striving with us, to take thought for
their conversion. We have also charged them that for carrying out this design
they should take with them presbyters from the neighbouring regions. Let, then,
your Excellency, habitually prone to good works, on account as well of our
request as of regard to the fear of God, deign to bold him as in all ways commended
to you, and earnestly bestow on him the favour of your protection, and lend
the aid of your patronage to his labour and, that he may have the fullest fruit
thereof provide for his going secure under your protection to the above-written
nation of the Angli, to the end that our God, who has adorned you in this world
with good qualities well-pleasing to Him, may cause you to give thanks here
and in eternal rest with His saints.

Furthermore, commending to your Christianity our beloved son Candidus, presbyter
and rector of the patrimony of our Church which is situated in your parts,
we beg that he may in all things obtain the favour of your protection.

EPISTLE LX.

TO EULOGIUS, BISHOP.

Gregory to Eulogius, Bishop of Alexandria.

Charity, the mother and guardian of all that is good, which binds together
in union the hearts of many, regards not as absent him whom it has present
in the mind's eye. Since then, dearest brother, we are held together by the
root of charity, neither will bodily absence nor distance of places have power
to assert any claim over us, inasmuch as we who are One are surely not far
from each other. Now we wish to have always this common charity with the rest
of our brethren. Yet there is something that binds us in a certain peculiar
way to the Church of Alexandria, and compels us, as it were by a special law,
to be the more prone to love it. For, as it is known to all that the blessed
evangelist Mark was sent by Saint Peter the apostle, his master, to Alexandria,
so we are bound together in the unity of this master and his disciple, so that
I seem to preside over the see of the disciple because of the master, and you
over the see of the master because of the disciple.

Moreover to this unity of hearts we are bound also by the merits of your Holiness,
since we know that you follow profitably the ordinances of your founder, and
feel how you betake yourself with entire devotion to the bosom of your master,
whence sprung the preaching of salvation in your parts. And so, when we received
the letters of your Holiness, as much as our heart rejoiced in your brotherly
visitation, so much is it oppressed with sadness for the untold burdens which
you refer to, and we groan with you in brotherly sympathy for your grief. But,
since a shaking of various kinds is extending itself everywhere, in the midst
of a common need one should grieve less for one's own, but study rather, by
patiently enduring, to overcome what we cannot altogether avoid.

But what we ourselves are suffering from the swords of the Lombards in the
daily plundering and mangling and slaying of our citizens, we refuse to tell,
lest, while speaking of our own sorrows, we should increase yours from the
sympathy which you bestow upon us.

Furthermore, a little time ago we sent to Sabinianus, who represents our Church
in the royal city, a letter from ourselves, which he should have sent on to
your Fraternity (3). If you have received it, we wonder why you have sent us
no reply to it. And accordingly, since caution must be taken lest the pride
of any one whatever introduce offence in the Churches, it is needful that you
should carefully peruse it, and with all diligence and full bent of mind maintain
what pertains to your dignity and to the peace of the Church.

Now may Almighty God, who by the grace of His loving-kindness has conferred
on you the disposition and charity that becomes a priest, protect you in His
service, and keep you within and without from all adversity, and mercifully
grant that the souls of wanderers may be converted to Himself by your preaching.

We have received with the charity that was due to the bearer of these presents,
our common son the deacon Isidore, who brought to us the benediction (4) of
Saint Mark the evangelist. And you indeed, being resplendent in the merit of
a good life, have sent to us the sweetly smelling word, which is nigh unto
Paradise. But we, to wit because we are sinners, send you wood from the West,
which, being suitable for the building of ships, signifies the tumult of our
mind, as being ever tossed in the sea-waves; and we wished indeed to send larger
pieces, but the ship was not large enough to hold them (5). In the month of
August, Indiction 14.

EPISTLE LXI.

TO CASTORIUS, NOTARY (6).

Gregory
to Castorius, &c.

The magnificent lord Andreas presses me continually about restoring the use
of the pallium in the Church of Ravenna according to ancient custom. And thou
knowest that the bishop John wrote to me that it had been the custom for the
bishops of the said Church to use the pallium in solemn litanies (7). Adeodatus,
deacon of that church, when he besought me earnestly on the same subject, satisfied
me by oath that the bishops of the said place were accustomed to use the pallium
in litanies four times in the year. But the aforesaid lord Andreas says in
his letters that the bishop of Ravenna was in the habit of using the pallium
in litanies at all times except in Lent. And these litanies, which he does
not blush to say were daily, he asserts to be solemn ones. Whence I have been
altogether astonished. But let thy Experience regard no man's person, no man's
words; keep the fear of God and rectitude only before thine eyes, and enquire
of senior persons, and of the Archdebon of that same Church, who would not,
I think, perjure himself for the honour of another, and of others of older
standing who had been in sacred orders before the times of bishop John, or
if there are any others of riper age not in holy orders; and let them come
before the body of Saint Apollinaris, and touching his sepulchre swear what
had been the custom before the times of bishop John; since, as thou knowest,
he was a man who presumed greatly and endeavoured in his pride to arrogate
many things to himself. And whatever may be sworn to by faithful and grave
men, according to the subjoined form, we desire to be retained in the same
Church. But see that thou act not negligently, and that no one corrupt thy
faithfulness and devotion in this matter; for thy zeal I know. Act assiduously,
yet so that the aforesaid Church be not lowered in a way contrary to justice,
but that it retain the usage that existed before the times of bishop John.
Moreover, for satisfying thyself, do not enquire of two or three persons, but
of as many as thou canst find of old standing and grave character, that so
we may neither deny to that Church what has been of ancient custom, nor concede
to it what has been coveted and attempted newly. But do all kindly and sweetly,
so that both thy action may be strict and thy tongue gentle. The sword s which
has been left at Ravenna, as we have already written, bring hither with thee;
and carefully attend to what our son Boniface the deacon and the magnificent
Maurentius the chartularius have written to thee about.

I swear by the Father, Son, and Holy Spirit, the inseparable Trinity of Divine
Power, and by this body of the blessed martyr Apollinaris, that out of favour
to no person, and without any advantage to myself intervening, I give my testimony.
But this I know, and am personally cognizant of, that, before the times of
the late bishop John, the Bishop of Ravenna, in the presence of this or that
apocrisiarius of the Apostolic See, on such and such days, had the custom of
using the pallium, and I am not aware that he had herein usurped latently,
or in the absence of the apocrisiarius.

EPISTLE LXIII.

TO GENNADIUS, PATRICIAN (9).

Gregory to Gennadius, Patrician of Africa.

We doubt not that your Excellency members how two years ago we wrote in behalf
of Paul our brother and fellow-bishop, asking you to afford him the support
of your Dignity in his desire to come to us on account of the trouble he was
said to be undergoing from persecution on the part of the Donatists, to the
end that, since it had been reported to us that he could get no aid against
them there, we might, after ascertaining the truth, give him advice with fraternal
sympathy, and treat with him as to what should be done in the way a wholesome
arrangement against the madness of pestiferous presumption. And, so far as
our aforesaid brother gave us to understand, he not only failed to get succour
from any one, but was prevented by various hindrances from being able to come
with safety to the Roman city. Yet, when we had caused your epistle to be read
to him, he replied that he is not suffering from the ill-will of certain persons
because he repressed the Donatists, but rather says that he is in disfavour
with many for his defence of the Catholic faith; and he told me many things
besides, which, since this is not a fit time for mentioning them, we have thought
best to keep to ourselves.

Since, then, the question before us is not one of earthly affairs, but of
the health of souls, and your assertion and his are different, we have been
unable to say anything particularly in reply, not having investigated the truth,
seeing that, when we received the letters of your Excellency, we were confined
by bodily sickness. But when Almighty God, if it should please Him, shall have
restored us to our former health, we will sift the truth as we can by diligent
enquiry. And according to what we may be able to learn we will so settle the
case through the mercy of God that not only the health of souls in the cure
whereof you deign to take an interest, lost now by them that err, may be restored,
but also that which the maintainers of the true faith still possess may, through
the protecting grace of our Redeemer, be preserved.

But with regard to the above-named bishop, whom you assert to be deprived
of communion we greatly wonder how it is that a letter from your Excellency,
and not from his primate, has announced this to us.

EPISTLE LXV.

TO MAURICIUS, EMPEROR.

Gregory to Mauricius Augustus.

Amidst the cares of warfare and innumerable anxieties which you sustain in
your unwearied seal for the government of the Christian republic, it is a great
cause of joy to me along with the whole world that your Piety ever watches
over custody of the faith whereby the empire of Our lords is resplendent. Whence
I fully trust that, as you guard the causes of God with the love of a religious
mind, so God guards and aids yours with the grace of His Majesty. Now after
what manner the serenity of your Piety, out of regard to righteousness and
zeal for the purest religion, has been moved against the most flagitious pravity
of the Donatists, the tenor of the commands which you have sent most clearly
shews. But the most reverend bishops who have come from the African province
assert that these have been so disregarded through ill-advised connivance that
neither is the judgment of God held in fear there, nor are the imperial commands
so far carried into effect; adding also this: that in the aforesaid province,
through the bribes of the Donatists prevailing, the Catholic faith is publicly
let to sale. But on the other hand the glorius Gennadius (1) has likewise complained
of one of those who made such complaints: and two others also have borne like
testimony with him on the subject. But, inasmuch as in this case a secular
judge was concerned, I have thought it right to send these bishops to the footsteps
of your Piety, that they may represent in person to your most serene ears what
they declare themselves to have endured for the catholic faith.

For these reasons I beseech the Christianity of my lords, for the weal of
their souls and life of their most pious offspring, to give orders by a strict
mandate for the punishment of such as you find to be such as have been described,
and to arrest with the hand of rescue the ruin of those who are perishing?
and to apply the medicine of correction to insane minds, and cure them of the
poisonous bite of error; that so, the darkness of pestiferous pravity having
been driven away by the remedy of your pro vision, and the true faith having
shed abroad in those parts the rays of its serenity, heavenly triumph may await
you before the eyes of our Redeemer, because whomsoever you defend outwardly
from the enemy, them you also set free inwardly from the poison of diabolical
fraud; which is a still more glorious thing.

EPISTLE LXVI.

TO ATHANASIUS, PRESBYTER.

Gregory to Athanasius, Presbyter of Isauria.

As we are afflicted and mourn for those whom the error of heretical pravity
has cut off from the unity of the Church, so we rejoice with those whom their
profession of the catholic faith retains within her bosom. And, as it is our
duty to oppose the impiety of the former with pastoral solicitude, so it is
fitting for us to bestow favour on the pious professions of the latter, and
to declare their views to be sound. And accordingly, a suspicion of unsoundness
in the faith having arisen against thee, Athanasius, presbyter of the monastery
of Saint Mile, called Tamnacus, which is established in the province of Lycaonia,
thou, in order that the integrity of the profession of faith might appear,
didst elect to have recourse to the Apostolical See over which we preside,
asserting also that, having been corporally chastised, thou hadst done some
things unjustly and impetuously. And, although things done under compulsion
by no means fall under the censure of the canons, and they are rightly accounted
to be of no weight (since he himself invalidates them who compels what is unjust
to be confessed and done), and though that confession is rather to be received
and embraced which is shewn to proceed from the spontaneous will, as is known
to be the case in that which thou madest before us; -- yet still, to avoid
the possibility of uncertainty, we took the precaution of writing about thee
to our brother and fellow-bishop, the prelate of the city of Constantinople,
that he might inform us by letter of what had been done. He, after being often
admonished by us, wrote in reply to the effect that a volume had been found
in thy possession, which contained many heretical statements, and that on this
account he had been incensed against thee. He having lent this to us in his
desire to satisfy us, we read the earlier portions of it attentively: and inasmuch
as we found in it manifest poison of heretical pravity, we forbade its being
read any more. But, since thou hast assured us that thou hadst read it in simplicity,
and, in order to cut off all ground for uncertain suspicion, hast handed to
us a paper in thine own handwriting in which expounding thy faith, thou hast
most plainly condemned all heresies in general, or whatever is opposed to the
integrity of the Catholic faith or profession, and hast declared that thou
hadst always received and didst still receive all that the four holy Ecumenical
synods receive, and hadst condemned and didst still condemn what they condemn,
and hast promised also to accept and hold to that synod which was held in the
times of the emperor Justinian concerning the Three Chapters, and, being forbidden
by us to read that same volume in which the poison of pestiferous error is
interwoven, rejecting also and condemning all that in it is said or latently
implied against the integrity of the Catholic faith, thou hast promised that
thou wilt not read it again; -- we, moved by these reasons (thy faith also
having clearly appeared to us from the paper under thine own hand, God guarding
thee, to be catholic), decree thee to be, according to thy profession, free
from all stain of heretical perversity, and catholic; and we pronounce that
thou hast proved thyself, by the grace of Christ Jesus our Saviour to be in
all things a professor and follower of the unadulterated faith: and we give
thee free licence, notwithstanding all, to return to thy monastery, resuming
thy place and rank.

We wish to write also on this matter to our most beloved brother, the prelate
of the city of Constantinople, who has been ordained in the place of the aforesaid
holy John (2). But, since it is the custom that we should not write before
his synodical epistle has reached us, we have therefore delayed. But, after
it has reached us, we will inform him of these things when we find a convenient
opportunity.